Abbildungen der Seite
PDF
EPUB

INDIA: PAST AND PRESENT.

WHEN Carey first pondered over the religious condition of the heathen world, idolatry reigned throughout India, only here and there limited in its sway by the hostile monotheism of the prophet of Mecca. With the exception of six or seven most estimable Danish and German missionaries in the Peninsula, Hindustan was one wide desert of frightful spiritual desolation. The missionary of the cross was nowhere to be met with in all northern India. The word of God was altogether unknown, and but the rarest facilities existed for the acquirement of the vernacular languages of the country. Caste bound the people with an unbroken chain. The priesthood dominated over every class of society. The Sudra was the slave of the Brahmin. Legal or social rights there were none but for the twice-born. The cruelest and vilest rites were practised in the temples and at the festivals of the gods. Infanticide abounded. A thousand suttees annually burnt on the pyre of their husbands in Bengal alone. Slavery existed in many parts of the country. The ravages of the Mahrattas and the Pindarries had scarcely ceased with the establishment of the British power, and not without leaving behind them fearful traces of their wasting inroads in ruined cities, pillaged homesteads, and jungle-covered fields. Roads there were none. The country was fast falling into utter barbarism. Letters had well nigh ceased to be cultivated. What learning there was, was the property of the pundits, and the sacred books were carefully secluded from the eyes of the common people.

On the suppression of internal strife, the overthrow of the empire of the Moslem, and the rise of the English dominion, idol worship enjoyed a revival. The occasion favoured it. The temples were again thronged. The places of pilgrimage, made safely accessible by the introduction of order and law, were visited by multitudes, and the horrors of Juggernath were repeated at Gya, Benares, Allahabad, and Hurdwar. Yogis and faquirs roamed the country in large bands, voraciously feeding upon the possessions of the poor, and committing unmentionable atrocities. English authority had even become a party to the maintenance and extension of this system of evil. Alienated lands were restored. The endowments of mosques and temples were carefully husbanded, and placed under the care of the fiscal officers of the State. Temples were built and repaired by funds supplied from the State treasuries. Roads to sacred places were made, the pilgrims taxed, and the revenues of the country profited by the superstitions of the people. Schools there were none, except for the study of the Koran and Shastre, or for the purpose of imparting to the trading classes the merest rudiments of writing and arithmetic. The people literally perished for lack of knowledge.

What is the scene now? If all has not been done that it would be desirable to have done, or much as compared with the necessities of the case, yet great and incontestible changes have taken place, and sufficient to cheer the church of Christ in its arduous warfare.

From the lone wanderer in the Sunderbunds of Bengal, and the six or seven faithful men on the coast of Tranquebar, the missionary band has multiplied to nearly five hundred missionaries, the chosen messengers of Christ from all the churches of Christendom. Seven hundred converts assist them in preaching Christ crucified, and in distributing the bread of

life to their perishing fellow countrymen. In lands where only the revelry of idol worship, or the hoarse fanaticism of the followers of the false prophet, insulted the God of heaven, there now gather around the table of the Lord some 20,000 persons, who have learnt to sing the songs of Zion. A hundred thousand more are released from the chains of caste, and worship at the footstool of the Most High, and as many more stand perfected before the throne of God and the Lamb. The jungles of Burmah too, have given to Christ's church an accession of many thousand souls, their conversion almost answering the prophet's question, “Shall a nation be born at once?" Within the circuit of the British empire in the East, the existence of more than four hundred christian churches testifies that His servants have not laboured in vain.

Besides this brief summary of work done, it must not be forgotten that the missionaries have traversed the country in all directions, and communicated to myriads some knowledge of the way of salvation. Moreover, they rejoice in the prevalence of the impression on the minds of the population generally that the reign of Hinduism is drawing to its close. The festivals of the gods are celebrated with less pomp and circumstance, pilgrimage is on the decrease, fewer temples are annually erected, Brahmins complain of the diminution of their gains, devotees have diminished in number and are held in less esteem, and indecencies are, to a great, degree, withdrawn to the dark precincts of the temple courts, especially in localities where Europeans reside. Nowhere is idolatry so defiant as it was in the early days of evangelic toil. Evidence yearly accumulates to establish the fact that numbers serve, in secret, the Lord of Hosts whom fear, or other motives, at present restrain from the confession of it. In some places there have appeared popular movements in favour of christianity, which may fairly be regarded as only preliminary to a wider acceptance of the gospel. Such have been the movements in the villages south of Calcutta, in the districts of Jessore, Barisaul, and Krishnaghur, among the Shanars of southern India, and the indigenous inhabitants of the hills of Chota Nagpore. If some, with little knowledge, have cast off the trammels of heathenism, yet is there a blessing even in the lowest measure of departure from the abominations and superstitions of the land; others, in considerable numbers, have vindicated their claim to be regarded as genuine converts to the gospel of Christ.

The missionaries have wielded the power of the press with the most important results. They were the first to apply it to the preparation and issue of books in the languages of the common people. By them the vernaculars have been cultivated, and elevated from a rude patois into forms fitted for the expression of the highest truths. The word of God has been translated, in whole or in part, into the principal dialects of the country. The rude inhabitants of the hills bave had their native tongue reduced to writing, and portions of the Scriptures and other books prepared for their instruction. Upwards of two millions of parts or volumes of the sacred writings of our faith have issued from the mission presses. The learned pundits of the country have received, nearly complete, the whole Bible in the Sanscrit tongue, from the diligent and arduous studies of Carey, Yates, and Wenger. Four volumes of this great work and noble monument of missionary learning have already left the press, and the present year will, it is hoped, witness its completion. Tracts in uncounted numbers have spread through the length and breadth of the land the good tidings of

peace, and several millions of school books have contributed to the instruction and enlightenment of the present generation.

The English Government is no longer hostile to the operations of missionary societies. Christian preachers and teachers have the freest and safest access to all classes of the native community, except so far as their own social usages create an obstacle. The policy of the Government in this respect has undergone a gradual and beneficial change. Its servants have lost that admiration for idolatry which many of them once professed, and they now largely aid the missionary in his work.

The legislation of the Government is on the whole favourable to the missionary's object. Suttee has been put down; infanticide rendered a criminal act; cruel rites have been limited or forbidden; to a considerable extent the temples and mosques have ceased to be an object of Government solicitude and care, and are left to the support of their own worshippers; the pilgrim tax has been relinquished, and with it has ceased the encouragement its existence gave to the pernicious evils of pilgrimage. The increase of the means of communication, by improved roads, canals, river navigation, the post office, the railroads, and telegraph, all contribute their aid to the missionary. The banishment of the Koran and the laws of Menu from the Courts of Judicature, the securing the validity of widow marriage, and of liberty of conscience, to all classes, contribute powerfully to the overthrow of many of the most cherished institutions which have remained unchanged for ages. Among Europeans there is more piety, the Lord's day is more generally observed, the public works of Government are discontinued on that holy day, churches and chapels are found in nearly all stations where the English reside, and missionaries have not to complain to so great an extent as formerly of the ungodly example of their countrymen.

Education, especially in English, is eagerly sought after, particularly in large towns, the centres of progress and speculation. Many thousands of youth have learnt in Government institutions, as well as in missionary schools, to despise the puerilities of the Shastres, and the falsehood of a system of belief and worship which practically ignores or denies the existence of the Creator, the Lord of heaven and earth. They openly proclaim their theistic tendencies and faith. Native gentlemen in Calcutta, Benares, and other important cities, establish schools at their own cost, give instruction in English literature, and foster that activity of mind which so peculiarly characterises, at the present time, the instructed classes of Hindu society. Over these individuals caste has lost its influence. Multitudes live in daily breach of its rules. Conventional usages relative to food and marriage alone preserve it from utter contempt, among the educated youth of Bengal, and of the presidency towns.

In the re-establishment of the British power, Christendom possesses a guarantee that what has been gained will not be lost; that so soon as order is restored the work will go on with its accustomed-we trust, through the liberality of the Lord's people-with doubled regularity and success. Even now, amidst the echoes of the dying strife, we hear cheering words from our brethren. In Bengal, the missionaries have everywhere resumed their employment with uniform encouragement from the people. In eastern Bengal, audiences are obtained to listen to the messenger of mercy, though the old apathy is not entirely laid aside. In Jessore, numerous villages have intimated their readiness to receive the gospel. Even from the very heart of the mutinous districts our brethren write with unwonted cheerful

ness. Mr. Parsons tells us, that the people listen to the word with unusual respect and interest; and our native brother Thakur Das, in visiting numerous villages around Chitoura, has met with a cordial reception and words of welcome.

It is already seen that the result of the mutiny on the existence of Hinduism and Mohammedanism is very discouraging. The advocates of these systems of error admit their failure, and prognosticate their final defeat. Caste in all its political relations has received its death-blow. A high-caste army, the citadel of Brahminism and Islam, is henceforth impossible. A fairer spirit is beginning to manifest itself towards native christians, while the heart of the missionary has been cheered by the steadfastness with which they have adhered to and suffered for their profession of Christ.-Baptist Mission Report for 1858.

SEVEN HUNDRED YEARS AGO; OR, ENGLAND IN
FEUDAL TIMES.

CHAPTER V.

ILLUMINATION OF MANUSCRIPTS-WRITING A LETTER-HOW IS IT TO BE SENT?-THE ENGLISH LANGUAGE-HYMN OF ST. GODRIC-NO SECTS IN ENGLAND-GERMAN CATHARI-RELIGIOUS CHARACTERISTICS OF THE AGE-CONCLUSION.

James Wilson." I just now used the word 'Book.' This reminds me of the fact that the Printing-press was not invented until the middle of the fifteenth century, or three hundred years after the period we are to-night speaking of. The books then existing were therefore written, not printed. In most monasteries was a room called the Scriptorium, where young monks were continually employed in copying and illuminating manuscripts."

George." Illuminating, James, what in the world was that? I can imagine how an illumination might be made with your manuscripts, by throwing a number of them into the fire; but how manuscripts themselves could be illuminated I don't understand."

James." Well, then, I will tell you; it was by decorating them with ornamental letters and paintings. These decorations were often extremely beautiful, and certainly lighted up many a page which would otherwise have looked very dull and dreary. It is from the old name 'Illuminator' that we derive our modern word 'limner.'

66

Speaking on this subject you will naturally be inclined to ask me about copies of the Scriptures. Now it has been proved that copies of the Bible, more especially of the Psalms and Gospels, were not so scarce as many persons have imagined; but they were mostly in Latin; and at a time when scarcely any one but ecclesiastics could read, mere copies of the scriptures could be of no direct use to the common people.

66

One of the most striking intellectual contrasts, however, between

Feudal and Modern times is to be seen in the item of Epistolary correspondence. Think of the number of letters now daily written and posted in England, nearly all of which, before twenty-four hours have elapsed, arrive safely at their destination, often at the distance of two or three hundred miles. Why, it appears from recent returns that, last year (1857) there passed through the English Post-offices no less than four hundred and ten million Letters, besides six millions of Book-packets, and seventy-one millions of Newspapers. Bear these facts in mind, and then go back in imagination to the days of Feudalism. Suppose my father to be as he is, a layman; not, however, a simple tradesman, but an Earl or Knight, residing in Leicestershire, and wishing to send a letter to a brother Earl or Knight, who is attending the King's court at Winchester."

Emily." A very interesting supposition!

James W.-(Smiling) "Extremely so. Well, what is my father, the Leicestershire Earl to do? He calls his chaplain (say me), and speaking not in plain Anglo-Saxon, the language of his clod-hopping serfs, but in the more fashionable Romaunt or Norman-French tongue, tells me what he wishes to say. I, the chaplain, dutifully receive the message, and translating it into Latin, indite the missive in that language. But, on what do I write it? Not on a nice clean sheet of paper, taken out of a well stored desk or portfolio; no, no, but on a shred or remnant of parchment, the remains, perhaps, of some obsolete charter, or a fragment from which some passages of the ancient classics have been effaced by the application of pumice stone. Suppose the letter completed, the parchment folded, encompassed with silken bands, and sealed with a mastic seal which covers threefourths of its surface, how is it then to be dispatched? There is no post, and won't be. We must either send it by a special messenger, or avail ourselves of the services of some merchant travelling Winchester way,-some priest going to solicit a benefice,—or, indeed, any one who for love or money will engage to deliver our letter. Let us imagine it, however, to have arrived at the place of its destination; the noble Earl, my father's correspondent, cannot read it. He must call into requisition the services of his chaplain, who will re-translate the message from Latin into Romaunt, and so communicate it to his lord."

.

Miss Mayfield."From what you have just intimated, it appears that there were at least three different languages used in England at this time." James W.- 'It was so. First of all there was the Romaunt, or NormanFrench, which, for some ages after the Conquest, was the only language spoken by our kings, and not only by nearly all the nobility, but by a large proportion of the inferior landed proprietors, many of whom also were of Norman descent. Then there was Latin, the language of the church and schools, and the ordinary, though not the only language of literary composition. And lastly, there was the English of the common people, the Anglo-Saxon as we often term it, which forms the basis of the noble and expressive speech we now use. Perhaps it may interest you for me to give just one illustration of the English language as spoken seven centuries ago. It shall be one of the most ancient specimens of English poetry now extant. The author was a man named Godric, born at Walpole, in Norfolk, and, for the space of sixty years, a hermit at Finchale, near Durham, where he died in 1170, leaving behind him such a reputation for holiness that he was henceforward commonly referred to as Saint Godric. I will first read the

« ZurückWeiter »